completely the world that is to be saved, it presupposes the ‘cosmological’ status of Christ as the archetypal image standing over against the whole creation (Jn 1:1–3; Heb 1:3; Col 1:15ff.; Eph 1:10). It is not as though the soteriology had taken hold of an originally cosmological speculation about the ‘image’ in a merely external manner, in order to give it a different meaning through violent interpolations and thus make it its own; rather, the whole εἰκών-cosmology is brought to a transcendent
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